حَسَبَهُ, (Ṣ, A, Mgh, &c.,) aor. ـُ {يَحْسُبُ}, (Ṣ, Mgh, Mṣb, &c.,) inf. n. حَسْبٌ (Ṣ, A, Mgh, Mṣb, Ḳ) and حُسْبَانٌ (Ṣ, Mgh, Mṣb, Ḳ) and حِسْبَانٌ (Ḳ) and حِسَابٌ (Ṣ, Ḳ,) which is generally an inf. n. of this verb, but sometimes of حَاسَبَ, (TA,) and حِسَابَةٌ (Ṣ, Ḳ) and حِسْبَةٌ, (Mṣb, Ḳ,) or this is like قِعْدَةٌ and رِكْبَةٌ, [denoting a mode, or manner,] as in a verse of En-Nábighah cited below, (Ṣ,) and حَسْبَةٌ, which is of rare occurrence, (MF, TA,) He numbered, counted, reckoned, calculated, or computed, it; (Ṣ, A, Mgh, Mṣb, Ḳ;) namely, property [&c.]. (A, Mgh, Mṣb.) You say, مَنْ يَقْدِرُ عَلَى عَدِّ الرَّمْلِ وَحَسْبِ الحَصَى [Who can count the sands, and number the pebbles?]. (A.) And أَلْقِ هٰذَا فِى الحَسْبِ [Throw thou this into the reckoning]; i. e., into what thou hast reckoned. (A.) وَالشَّمْسُ وَالقَمَرُ بِحُسْبَانٍ, in the Ḳur [lv. 4], means And the sun and the moon [run their courses] according to a [certain] reckoning; or through a series of mansions [or constellations], the bounds of which they do not transgress: (TA:) or بحسبان alludes to the numbers of the months and years and all other times: [but properly speaking,] حسبان is here an inf. n.: (Zj, TA:) or, accord. to Akh, a pl. of حِسَابٌ; (Ṣ, TA;) and so says AHeyth: or, accord. to some, it is here a proper subst., signifying the firmament. (TA.) حُسْبَانًا in the Ḳur vi. 96 is held by Akh to be for بِحُسْبَانٍ, meaning بِحِسَابٍ [as in the phrase quoted above, from the Ḳur lv. 4, accord. to the first explanation]. (TA.) And حُسْبَانُكَ عَلَى ٱللّٰه signifies حِسَابُكَ على ٱللّٰه [On God be it to reckon with thee: see also حَسِيبُكَ ٱللّٰهُ]. (TA.) Az says that the reckoning in buying and selling is termed حِسَابٌ because one knows thereby what is sufficient. (TA.) وَٱللّٰهُ سَرِيعُ الحِسَابِ, in the Ḳur [ii. 198, &c., God is quick in reckoning], signifies that his reckoning is necessary, or of necessity, and that his reckoning with one person does not divert Him from reckoning with another. (TA.) And يَرْزُقُ مَنْ يَشَآءُ بَغَيْرِ حِسَابٍ, in the Ḳur [ii. 208, &c., He supplieth whom He willeth, without reckoning], means without sparing, or scanting; as when a man expends without reckoning: but the phrase is variously explained, as meaning without appointing for any one what is deficient: or without fearing that any one will call Him to account for it: or without the receiver's thinking that He will bestow upon him, or without his reckoning upon the supply; so that it may be from حَسِبَ “he thought,” or from حَسَبَ “he reckoned.” (L, TA.) The saying, cited by IAạr,

* يَا جُمْلُ أَسْقَاكِ بِلَا حِسَابَهْ *

as related by J [in the Ṣ], but correctly أُسْقيت, (TA,) means [O Juml, mayest thou be given rain] without reckoning, and without measure. (Ṣ.) An instance of حِسْبَةٌ as similar to قِعْدَةٌ and رِكْبَةٌ occurs in the saying of En-Nábighah,

* فَكَمَّلَتْ مِائَةً فِيهَا حَمَامَتُهَا *

* وَأَسْرَعَتْ حسْبَةً فِى ذٰلِكَ العَدَدٍ *

[And she completed a hundred, in which was her pigeon; and she was quick in the mode of computing that number]. (Ṣ.)

حَسِبَهُ كَذَا, [a verb of the kind termed أَفْعَالُ القُلُوبِ, having two objective complements, the former of which is called its noun, and the latter its enunciative,] aor. ـَ {يَحْسَبُ} and ـِ {يَحْسِبُ}; (Ṣ, Mṣb, Ḳ;) the former the more approved, (TA,) of the dialects of all the Arabs except Benoo-Kináneh; the latter aor. being peculiar to the dial. of this tribe, (Mṣb,) and contr. to analogy, (Ṣ, Mṣb,) for by rule it should be ـَ [only]; and حَسِبَ is the only verb of the measure فَعِلَ having both يَفْعَلُ and يَفْعِلُ as the measures of its aor. except نَعِمَ and يَئِسَ and يَبِسَ [and وَعِر َ and وَحِرَ and بَئِسَ and وَلِهَ and وَهِلَ mentioned by Ibn-Málik (with the preceding) cited in the TA voce وَرِثَ]; but eight verbs having an unsound letter for the first radical have kesreh to the medial radical in the pret. and aor., viz., وَثِقَ and وَرِثَ and وَرِعَ and وَرِمَ and وَرِيَ and وَفِقَ and وَلِىَ and وَمِقَ; (Ṣ;) inf. n. حِسْبَانٌ (Ṣ, Mgh, Mṣb, Ḳ) and مَحْسَبَةٌ and مَحْسِبَةٌ (Ṣ, Ḳ) and حِسَابٌ; (TA; [but see what follows;]) He [counted, accounted, reckoned, or esteemed, meaning] thought, or supposed, him, or it, to be so. (Ṣ, Mgh, Mṣb, Ḳ.) You say, حَسِبْتُهُ صَالِحًا [I counted him, or thought him, good, or righteous]. (Ṣ.) And حَسِبْتُ زَيْدًا قَائِمًا [I thought Zeyd to be standing]. (Mṣb.) And مَا كَانَ فِى حِسْبَانِى كَذَا [Such a thing was not in my thought]: you should not say فى حِسَابِى, (Ḳ,) unless you mean thereby it was not included in my reckoning, or, by amplification of the sense, I did not think it. (MF.)

حَسُبَ, aor. ـُ {يَحْسُبُ}, (Ṣ, Mṣb, Ḳ,) inf. n. حَسَابَةٌ (Ṣ, Ḳ) and حَسَبٌ, (Mṣb, Ḳ,) He was, or became, characterized, or distinguished, by what is termed حَسَبٌ as explained below [i. e. grounds of pretension to respect or honour;, &c.]. (Ṣ, Mṣb, Ḳ.)

حسّبهُ, inf. n. تَحْسِيبٌ: see 4.

Also He placed a pillow for him; supported him with a pillow; (Ṣ, Ḳ;) seated him upon a حُسْبَانَة, or مَحْسَبَة. (TA.)

And hence, He honoured him. (L.)

He buried him: (TA:) or buried him in stones: [see حَسْبٌ:] or buried him wrapped in grave-clothing: namely, a dead person. (Ḳ, TA.)

Nuheyk El-Fezáree says, (Ṣ, TA,) addressing 'Ámir Ibn-Et-Tufeyl, (TA,)

* لَتَقَيْتَ بِالوَجْعَآءِ طَعْنَةَ مُرْهَفٍ *

*حَرَّانَ أَوْ لَثَوَيْتَ غَيْرَ مُحَسَّبِ↓ *

(Ṣ, TA) Thou wouldst have avoided, by turning thy hinder part, the thrust [of a thin, thirsty weapon], or thou wouldst have taken thy restingplace (TA) not honoured, or not shrouded, (Ṣ, TA,) or not pillowed: غير محسّب being variously rendered: one person prefers the meaning not buried: Az says that the signification of burial in stones and that of wrapping in grave-clothes, assigned to the verb, were unknown to him; and that غير محسّب signifies not supported with a pillow. (TA.)

حاسبهُ, inf. n. مُحَاسَبَةٌ (Ṣ, TA) and sometimes حِسَابٌ, which is also an inf. n. of حَسَبَ, or, accord. to Th, it seems to be a quasi-inf. n., (TA,) [He reckoned with him.] And حاسبهُ عَلَيْهِ [He called him to account for it]. (TA.)

احسبهُ, (Th, Ṣ, Ḳ,) inf. n. إِحْسَابٌ, (TA,) He gave him what sufficed, or satisfied, him, مِنْ كُلِّ شَىْءٍ of everything: (Th, TA:) he contented him: (Ḳ:) or he gave him what contented him; as alsoحسّبهُ↓: (Ṣ:) and both verbs, inf. n. of the latter تَحْسِيبٌ, he gave him to eat and drink until he was satisfied: (Ḳ:) and the former, [or both,] he gave him until he said حَسْبِى [It is sufficient for me]. (AZ, Ṣ.) You say also, أَعْطَى فَأَحْسَبَ He gave, and † gave much: (Ṣ:) andاِحْتَسَبْتُهُ↓, [if not a mistranscription for أَحْسَبْتُهُ,] ‡ I gave him much. (A, TA.)

Also It (a thing, Ṣ, Mṣb,) sufficed him: (Ṣ, A, Mṣb:) he sufficed him. (TA.) You say, مَرَرْتُ بِرَجُلٍ أَحْسَبَكَ مِنْ رَجُلٍ, and [مِنْ رَجُلَيْنِ] بِرَجُلَيْنِ أَحْسَبَاكَ, and [مِنْ رِجَالٍ] بِرِجَالٍ أَحْسَبُوكَ, I passed by a man sufficient for thee as a man, i. e., supplying to thee the place of any other [by his excellent qualities], and by two men, &c., and by men, &c. (Ṣ.) [The verb here is rendered, in grammatical analysis, by its act. part. n. See also حَسْبُ.]

تحسَب ‡ He sought, or sought leisurely and repeatedly, to learn news: (A, Ḳ,* TA:) he sought after news: (Ḳ,* TA:) he inquired, or asked, respecting news; (Ṣ, Ḳ,* TA; [in the CK, اسْتَخْيَرَ is erroneously put for اِسْتَخْبَرَ;]) of the dial. of El-Ḥijáz: (TA:) he searched after news as a spy. (AʼObeyd, TA.) It is said in a trad., accord. to one reading, كَانُوا يَجْتَمِعُونَ فَيَتَحَسَّبُونَ الصَّلَاةَ ‡ They used to assemble, and endeavour to ascertain the time of prayer: but the common reading is يَتَحَيَّنُونَ. (TA.)

Also He reclined upon a pillow. (Ḳ.)

احتسب [for احتسب أَجْرًا He reckoned upon a reward: or] he sought a reward [from God in the world to come]. (TA.) وَيَرْزُقُهُ مِنْ حَيْثُ لَا يَحْتَسِبُ, in the Ḳur lxv. 2, means [And He will supply him with the means of subsistence] whence he does not reckon, or expect; whence does not occur to his mind. (Bḍ, Jel.) And مَنْ صَامَ رَمَضانَ إِيمَانًا وَٱحْتِسَابًا, in a trad., Whoso fasteth during Ramadán, believing in God and his Apostle, and [reckoning upon a reward, or] seeking a reward from God. (Mgh,* TA.) You say also, احتسب بِكَذَا أَجْرًا عِنْدَ ٱللّٰهِ (Ṣ, Ḳ) He reckoned upon obtaining, [or he sought,] by such a thing, or such an action, a reward from God: (PṢ:) or he prepared, or provided, such a thing, seeking thereby a reward from God. (Ḳ.) And احتسب عِنْدَ ٱللّٰهِ خَيْرًا He prepared, or provided, in store for himself, good, [i. e. a reward,] with God. (A, Mgh.) And احتسب الأَجْرَ عَلَى ٱللّٰهِ He laid up for himself, in store, the reward, with God, not hoping for the reward of the present life; اِحْتِسَابُ الأَجْرِ relating only to an action done for the sake of God. (Mṣb.) [Hence,] احتسب وَلَدَهُ, (A, Mgh,) or ٱبْنَهُ, (Mṣb,) or ٱبْنًا, or بنْتًا, (Ṣ, Ḳ,*) is said when one has lost by death an adult child or son or daughter; (Ṣ, A, Mgh, Mṣb, Ḳ;) meaning He prepared, or provided, in store for himself, a reward, by his patience on the occasion of his being afflicted and tried by the death of his adult child: (Mgh,* TA:) when a man has lost by death a child not arrived at the age of puberty, you say of him, اِفْتَرَطَهُ. (Ṣ, A, Mṣb, Ḳ.) [Hence also,] احتسب عَمَلَهُ [He reckoned upon, or prepared for himself, a reward by his deed: or] he did his deed seeking a reward from God in the world to come. (L, TA.)

اِحْتَسَبْتُ بَالشَّىْءِ I included the thing in a numbering, or reckoning; or made account of it; accounted it a matter of importance. (Mṣb.) And فُلَانٌ لَا يُحْتَسَبُ [for لا يحتسب بِهِ] Such a one is made no account of; is not esteemed, or regarded, as of any account, or importance. (A, TA.)

اِحْتَسَبْتُ عِنْدَهُ means اِكْتَفَيْتُ [I was, or became, sufficed, or contented, thereat, or with him, or at his abode]. (A, TA.) [And IbrD thinks that the verb has the same signification in the phrase اِحْتَسَبْتُ عَلَيْهِ بِالمَالِ, quoted in the TA from the A; holding عليه to be here used in the sense of عَنْهُ; so that the meaning is I was, or became, sufficed, so as to have no need of him, or it, by the property: but I doubt whether this phrase be correctly transcribed.]

احتسب also signifies اِنْتَهَى [He abstained, or desisted; app. as one sufficed, or contented]. (Ḳ.)

And احتسب عَلَيْهِ كَذَا He disapproved and disallowed his doing, or having done, such a thing; (Ṣ, Ḳ;*) namely, a foul deed: (TA:) whence the appellation مُحْتَسِبٌ↓. (Ḳ.) And accord. to some, احتسب ٱللّٰهَ عَلَيْهِ means He said, May God take, or execute, vengeance upon him; or punish him; for his evil deeds. (Ḥar p. 371. [See حَسِيبٌ.]) [In the present day, احتسب عَلَيْهِ is used as meaning He prayed for aid against him by saying, حَسْبُنَا ٱللّٰهُ God is, or will be, sufficient for us.]

You say also, احتسب فُلَانًا, (Ḳ,) or احتسب مَا عِنْدَهُ, (A,) meaning ‡ He endeavoured to learn what such a one had [in his mind, or in his possession]. (A, Ḳ,* TA.)

See also 4.

احسبّ He (a camel) was, or became, of a white colour intermixed with red (Ṣ, TA) and with black. (TA.)

حَسْبٌ Sufficiency. (Ḳ voce هَسْبٌ.)

حَسْبُ is a [prefixed] noun (Ṣ) [syn. with كَفْىُ, as is implied in the Ḳ voce قَطْ; or] syn. with كَافِى; (Mṣb;) or [virtually] meaning كَفَى [as a pret. in the sense of an emphatic aor.]; (Ṣ, Ḳ;) or يَكْفِى: (TA:) Sb says that it is used to denote the being sufficed, or content. (TA.) You say, حَسْبُكَ دِرْهَمٌ [and بِحَسْبِكَ دِرْهَمٌ, in which latter the ب is redundant; meaning Thy sufficiency, or a thing sufficing thee, is a dirhem; a phrase which may be used in two ways; as predicating of what is sufficient, that it is a dirhem; and as predicating of a dirhem, that it is sufficient; in which latter case, بحسبك is an enunciative put before its inchoative, (as also حَسْبُكَ,) so that the meaning is, a dirhem is a thing sufficing thee, i. e. a dirhem is sufficient for thee; as is shown in a marginal note in my copy of the Mughnee, in art. بِ; or, accord. to the Ṣ and Ḳ, a dirhem suffices thee: accord. to Bḍ (iii. 167), بحسبك means مُحْسِبُكَ, and كَافِيكَ, from أَحْسَبَهُ meaning كَفَاهُ; and is shown to have this meaning by its not importing a determinate signification in consequence of its being a prefixed noun with its complement in the saying, هٰذَا رَجُلٌ حَسْبُكَ This is a man sufficing thee]. (Ṣ, Mṣb, Ḳ.) You say also, حَسْبُكَ ذٰلِكَ That is, or will be, [or let that be,] sufficient for thee. (TA.) And حَسْبُكَ ٱللّٰهُ, in the Ḳur viii. 65, God is, or will be, sufficient for thee. (Fr, TA. See also حَسِيبُكَ ٱللّٰهُ.) And حَسْبُكَ بِصَدِيقِنَا [A person sufficing thee is our friend]; in which the ب is added to denote emphatic praise. (Fr, TA in art. بِ.) In the saying, هٰذَا رَجُلٌ حَسْبُكَ مِنْ رَجُلٍ This is a man sufficing thee as a man, i. e. supplying to thee the place of any other [by his excellent qualities], (Ṣ, Ḳ,) and مَرَرْتُ بِرَجُلٍ حَسْبِكَ مِنْ رَجُلٍ I passed by a man sufficing thee as a man, (TA,) حسبك is an expression of praise, referring to the indeterminate noun [رجل]; because, in its case, [what is originally (see below)] an inf. n. (فِعْلٌ [under which term lexicologists, but not grammarians, include the مَصْدَر]) is rendered, in grammatical analysis, by another word, [i. e., by an act. part. n.,] as though one said مُحْسِبٌ لَكَ, or كَافٍ لَكَ. (Ṣ. [Thus حسبك in these two instances is a صِفَة, i. e. an epithetic phrase; and من رجل is a تَمْيِيز, i. e. a specificative phrase.]) When the noun to which حسبك refers is determinate, you put حسب in the accus. case, as a حال, i. e. a denotative of state; as in the saying, هٰذَا عَبْدُ ٱللّٰهِ حَسْبَكَ مِنْ رَجُلٍ This is ʼAbd-Allah; being one sufficing thee as a man. (Ṣ. [Here من رجل is, as before, a specificative phrase.]) [See also 4, the corresponding verb.] حسب, in this manner, is used alike as sing. and dual and pl.; (Ṣ, Ḳ;) being [originally] an inf. n. (Ṣ.) It is also used alone, [as a prefixed noun of which the complement is understood,] as in the phrase زَيْدٌ حَسْبُ, without tenween, for حَسْبِى or حَسْبُكَ [&c., meaning Zeyd is sufficient for me or for thee, &c.]; like as one says, جَآءَنِى زَيْدٌ لَيْسَ غَيْرُ, for لَيْسَ غَيْرُهُ عِنْدِى. (Ṣ. [That is, حَسْبُ, when thus used, is subject to the same rules as غَيْرُ and قَبْلُ, and بَعْدُ, &c. when so used.])

See also حَسَبٌ, in three places.

Also, (TA,) andحِسْبَةٌ↓, (Ḳ,) Burial of the dead: (TA:) or burial of the dead in stones [app. meaning in a grave cased with stones]: or burial of the dead wrapped in grave-clothes: like تَحْسِيبٌ. (Ḳ. [See 2.])

حَسَبٌ i. q. مَحْسُوبٌ↓; (Ṣ, Ḳ;) of the measure فَعَلٌ in the sense of the measure مَفْعُولٌ, like نَفَضٌ in the sense of مَنْفُوضٌ; (Ṣ;) Numbered, counted, reckoned, calculated, or computed. (Ṣ, Ḳ.)

A number counted. (L.)

Amount, quantity, or value. (L.) Sometimes, (Ṣ, L, Ḳ,) by poetic license, (Ṣ,) and in prose, (L,) حَسْبٌ↓. (Ṣ, L, Ḳ.) You say, الأَجْرُ بِحَسَبِ مَا عَمِلْتَ, andبِحَسْبِ↓, The recompense is, or shall be, according to the amount, or quantity, or value, of thy work. (L.) And يُجْزَى المَرْءُ عَلَى حَسَبِ عَمَلِهِ The man is, or shall be, paid according to the amount, or quantity, of his work. (Mṣb.) And عَلَى حَسَبِ مَا أَسْدَيْتَ إِلَىَّ شُكْرِى لَكَ [andحَسْبَمَا↓ (for عَلَى حَسَبِ مَا)] According to the amount, or value, of the benefit, or benefits, that thou hast conferred upon me are my thanks to thee. (L.) And لِيَكُنْ عَمَلُكَ بِحَسَبِ ذٰلِكَ Let thy deed, or work, be correspondent to the quantity, or number, of that: or adequate, or equivalent, to that. (Ṣ.) And هٰذَا بِحَسَبِ ذَا This is equal in number or quantity, or is equivalent, to that. (Ḳ.) And مَا أَدْرِى مَا حَسَبُ حَدِيثِكَ, i. e. ما قَدْرُهُ [app. I know not what is the value of thy story]. (Ks, Ṣ.) And أَحْسَنْتُ إِلَيْهِ حَسَبَ الطَّاقَةِ and عَلَى حَسَبِ الطَّاقَةِ I benefited him according to the measure of ability. (Mgh.)

Also [Grounds of pretension to respect or honour, consisting in any qualities (either of oneself or of one's ancestors) which are enumerated, or recounted, as causes of glorying: and hence signifying nobility; rank or quality; honourableness, or estimableness, from whatever source derived:] originally, (MF,) what one enumerates, or recounts, of the deeds, or qualities, in which his ancestors have gloried: (Ṣ, A, Mgh,* Ḳ, MF:) secondly, what one enumerates, or recounts, of his own deeds, or qualities, in which he glories: thirdly, what one enumerates, or recounts, of any deeds, or qualities, that are causes of his glorying, of whatever kind they be: (MF:) or the memorable deeds, or qualities, of one's ancestors; and one's own deeds, or qualities, in which he glories; because they were enumerated, or recounted, by the Arabs in contending, or disputing, for glory; (T, Mṣb,* TA;) the latter consisting in such qualities as courage, and good disposition, and liberality: (Mṣb:) or what are enumerated, or recounted, of generous actions, or qualities: (Mṣb:) or good actions, or conduct, of oneself, and of one's ancestors: (Sh, Mgh:) or generosity, or nobility, of actions or conduct: (IAạr, Ḳ:) or righteous, virtuous, or good, actions or conduct: (Ḳ:) or good disposition: (TA:) or religion; (Ṣ, Mṣb, Ḳ;) piety; because true nobility consists in religion or piety: (MF:) or wealth; (Ṣ, Ḳ;) because it serves in lieu of true nobility: (TA:) in this sense, and in the sense next preceding, it has no corresponding verb: (TA:) or state, or condition; [i. e. good state or condition;] syn. بَالٌ [i. q. حَالٌ]: (Ḳ:) or intellect, or understanding: (MF:) and a man's relations, consisting of his children and others: pl. أَحْسَابٌ. (Az, Mgh.) Accord. to ISk, (Ṣ, Mṣb,) حَسَبٌ and كَرَمٌ may pertain to him who has not noble ancestors; but not شَرَفٌ nor مَجْدٌ. (Ṣ, Mṣb,* Ḳ.) حَسَبٌ is also used elliptically, (Mgh, TA,) [in the sense of حَسِيبٌ, q. v.,] for ذُو حَسَبٍ, (TA,) and for ذَوُو حَسَبٍ. (Mgh.)

اِشْتَرَى بِالحَسَبِ He bought a thing in an honourable manner with respect to himself and the seller: حسب, here, is said to be from حَسَّبَهُ “he honoured him;” or from حُسْبَانَةٌ “a small pillow” [because him for whom you put a pillow you honour: see 2]. (TA.)

حُسْبَةٌ, in a camel, A colour in which are whiteness and redness (Ḳ, TA) and blackness: (TA:) in a man, [a reddish colour such as is termed] شُقْرَة in the hair of the head: (Ḳ:) and also in a man, (Ḳ, TA,) and in a camel, (TA,) whiteness and redness produced by a whiteness of the skin arising from disease and infecting the hair [so as to turn it red]: (Ḳ, TA:) accord. to IAạr, blackness inclining to redness. (TA.)

Also Leprosy. (Ḳ.)

حِسْبَةٌ [originally The act of numbering, counting,, &c.: or a mode, or manner, of numbering,, &c.:] see 1.

A subst. from اِحْتَسَبَ أَجْرًا; (Ṣ, Mṣb, Ḳ;) syn. with اِحْتِسَابٌ (A) [as meaning A reckoning upon, or seeking, or preparing or providing, or laying up for oneself in store, a reward in the world to come]. You say, فَعَلَهُ حِسْبَةً [He did it reckoning upon, or seeking,, &c., a reward in the world to come]. (A, TA.)

هُوَ حَسَنُ الحِسْبَةِ He is good in respect of managing, conducting, ordering, or regulating, (Ṣ, A, Mṣb, Ḳ,) and examining, or judging, (Mṣb,) and sufficing, (A,) فِى الأَمْرِ in the affair. (Ṣ, A, Mṣb.) This is not from اِحْتِسَابُ الأَجْرِ; for احتساب الاجر relates only to an action done for the sake of God. (Mṣb.)

A reward, or recompense: pl. حِسَبٌ. (Ṣ, Ḳ.)

[The office of the مُحْتَسِب.]

See also حَسْبٌ, last sentence.

حُسْبَانٌ: see حِسَابٌ.

Also A punishment. (Ṣ, Ḳ.)

A calamity; an affliction with which a man is tried. (Aboo-Ziyád, Ḳ.)

Evil; mischief. (Aboo-Ziyád, Ḳ.)

Locusts. (Aboo-Ziyád, Ṣ, Ḳ.)

Dust: or smoke: syn. عَجَاجٌ. (Ḳ.)

Fire. (TA.) This, and each of the five significations next preceding, and that next following, have been assigned to the word as used in the Ḳur xviii. 38. (TA.) See also حُسْبَانَةٌ.

Small arrows, (Mgh, Mṣb, Ḳ,) or short arrows, (Ṣ,) which are shot from Persian bows: (Mgh, Mṣb:) said by IDrd to be, in this sense, post-classical: (TA:) or arrows which a man shoots in the hollow of a reed, or cane; drawing the bow, he discharges twenty of them at once, and they pass by nothing without wounding it, whether it be an armed man or another object; they come forth like rain, and scatter among the people: (ISh, TA:) or small arrows, with slender heads, in the hollow of a reed, or cane, which, when discharged, come forth like a shower of rain, and scatter, and pass by nothing without wounding it: (Az, Mṣb:) or iron-headed arrows, like large needles, slender, but somewhat long, and without edges [to the heads]: (Th, TA:) n. un. with ة {حُسْبَانَةٌ}. (Ṣ, Mgh, Mṣb, Ḳ.)

It is also said to signify The circumference of a mill-stone:

and hence, in the Ḳur lv. 4, [see 1, above,] to mean The [revolving] firmament. (El-Khafájee, MF.)

حُسْبَانَةٌ n. un. of حُسْبَانٌ [q. v.]. (Ṣ, Mgh, &c.)

Also A thunderbolt; syn. صَاعِقَةٌ: (Ḳ:) andحُسْبَانٌ↓, [of which it is the n. un.,] thunderbolts; syn. صَوَاعِقُ. (Bḍ and Jel in xviii. 38.)

A hailstone; syn. بَرَدَةٌ. (Ḳ. [In some copies of the Ḳ بَرْدَةٌ.])

A cloud. (Ḳ.)

A small ant. (Ḳ.)

A small pillow; (Ṣ, Ḳ;) and soمِحْسَبَةٌ↓: (Ḳ:) or this signifies a pillow of skin, or leather. (TA.)

حِسَابٌ andحُسْبَانٌ↓ [A numbering, counting, reckoning, calculation, or computation: see 1:] both signify the same: (Ṣ:) or the latter is pl. of the former, (Ṣ, Ḳ, TA,) accord. to Akh (Ṣ, TA) and AHeyth and others, when the former signifies what is numbered;, &c.; [a number; or quantity;] and the former has also for apl. [of pauc.] أَحْسِبَةٌ. (TA.) You say, رَفَعَ العَامِلُ حِسَابَهُ and حُسْبَانَهُ [The agent presented his reckoning,, &c.]. (A.) Hence, حِسَابُ الجُمَّلِ and الجُمَلِ: see art. جمل. [And حِسَابُ عَقْدِ الأَصَابِعِ The numbering, counting, or reckoning, with the fingers.] And يَوْمُ الحِسَابِ [The day of reckoning; i. e., of the final judgment]. (Ḳur xxxviii. 15, &c.)

حِسَابٌ also signifies The reckoning, or enumerating, or recounting, of causes of glorying; or of memorable, or generous, actions or qualities. (Mṣb.)

And ‡ A great number of men: (A, L, Ḳ:) of the dial. of Hudheyl. (L.)

And † A sufficing thing, (Ṣ, Ḳ,) and gift, (Ṣ, Ḳ, and Bḍ in lxxviii. 36,) as alsoحَسَّابٌ↓: (Bḍ ib.:) or a large gift: (Jel ib.:) or a gift according to one's works. (Bḍ ib.)

حَسِيبٌ A reckoner, or taker of accounts: [see also حَاسِبٌ:] or a sufficer, or giver of what is sufficient; (Ḳ, TA;) from أَحْسَبَ, of the measure فَعِيلٌ in the sense of the measure مُفْعِلٌ. (TA.) It has the former of these significations, or the latter, in the phrase, كَفَى بِٱللّٰهِ حَسِيبًا [God is sufficient as a reckoner, or as a giver of what sufficeth], (Fr, Ḳ, TA,) in the Ḳur [iv. 7, and xxxiii. 39]: (TA:) and so in the Ḳur iv. 88. (TA.)

[Hence,] حَسِيبُكَ ٱللّٰهُ, (Ṣ, Ḳ,) in the Lحَسْبُكَ↓ ٱللّٰهُ, (TA,) [both of which phrases are used in the present day in the sense here following,] May God take, or execute, vengeance upon thee; or punish thee: (Ṣ, L, Ḳ:) meaning an imprecation though literally predicatory. (IAmb, Ḥar p. 371.) [See also حُسْبَانُكَ عَلَى ٱللّٰهِ, voce حَسَبَ.]

Also Characterized, or distinguished, by what is termed, حَسَبٌ as explained above [i. e. grounds of pretension to respect or honour;, &c.]: (Ṣ, Ḳ:) generous, liberal, honourable, or noble: (Mṣb:) bountiful, or munificent: and having a numerous household: (Az, Mgh:) pl. حُسَبَآءُ. (A, Ḳ.)

حَاسِبٌ [act. part. n. of 1; Numbering, counting,, &c.:] a reckoner; an accountant: [see also حَسِيبٌ:] pl. حُسَّبٌ and حُسَّابٌ (TA) and حَسَبَةٌ. (A.)

أَحْسَبُ, (Ṣ, Ḳ,) fem. حَسْبَآءُ, (TA,) A camel of a colour in which are whiteness and redness (Ṣ, Ḳ, TA) and blackness: (TA:) a man in the hair of whose head is [a reddish colour such as is termed] شُقْرَة: (Ṣ, Ḳ:) a man, (Ḳ,) and a camel, (TA,) whose skin has become white by reason of disease, and whose hair is infected [and turned red] in consequence thereof, so that he has become white and red: (Ḳ:) accord. to Sh, that has no [distinct] colour; of whom, or of which, one says, I think so, and I think so. (TA. [The latter clause of this explanation (in the TA الذى يقال احسب كذا و احسب كذا) I have rendered conjecturally; supposing يقال to have been omitted by a copyist, after يقال,])

Also A leper. (Lth, T, Ḳ.)

And † A mean, avaricious, man. (Ṣ, TA.)

إِبِلٌ مُحْسِبَةٌ Camels that have much flesh and fat: (TA:) or محسبة has two meanings; from حَسَبٌ signifying “nobility;” [i. e. noble camels;] and from إِحْسَابٌ; i. e. satisfying, with their milk, their owners and the guest. (IAạr, TA.)

مُحْتَسِبٌ [The inspector of the markets and of the weights and measures, &c.] is an appellation derived from اِحْتَسَبَ, as shown above: see this verb. (Ḳ.) You say, فُلَانٌ مُحْتَسِبُ البَلَدِ [Such a one is the inspector of the markets, &c. of the town]: you should not say مُحْسِبٌ. (Ṣ.)